How to know if we haven't got rid of Sakkaya Ditthi?

21

I am not sure who wrote this… the author just repeating what was written in Visuddhimagga.

Then it seems out of sudden the writer just pop out with a sentence claiming all Rupas are mental.

The sutta reference provided did not say anything like Rupa is mental. MN 28 Mahahatthipadopama Sutta: The Greater Discourse on the Simile of the Elephant's Footprint - Suttas.com

Arahant Sariputta Thera explaining the four great elements in details, followed by space … These five things are under Rupa. And Arahant Sariputta Thera made clear distinction between the mind and the elements. Eg:

Quote “And his mind, having made an element its objective support, enters into [that new objective support] and acquires confidence, steadiness, and decision.”

I don’t see how that sutta can be a valid support of the author’s argument on Rupa is mere mental.

Furthermore, the article wrote:

:black_small_square:The Buddha defined rūpa as ALL those that can provide a sensory experience (viññāṇa.)

Well, I don’t think that’s how Buddha said in the scripture.

In Khajjanīyasutta (SN22.79), the Buddha actually said this:

"Kiñca, bhikkhave, rūpaṁ vadetha?

Ruppatīti kho, bhikkhave, tasmā ‘Rūpan’ti vuccati."

Then in Visuddhimagga, Bhaddantacariya Buddhaghosa Thera wrote:

Tattha yaṃ kiñci sītādīhi ruppanalakkhaṇaṃ dhammajātaṃ, sabbaṃ taṃ ekato katvā rūpakkhandho ti veditabbaṃ.

That just proved the statement made by the author not valid.

Furthermore, if Rupa is really mere mental, then we have a problem with Arupabrahma. That would mean Arupabrahma is a brahma with no mental quality.

I think the author need to study harder.

1 Like
22

It could be from puredhamma website ?
If it is the promotors pop up in a few forums I noticed.
Seems to be a mix of quotes from Theravada with nonsense from who knows where.
Check out the thread on Dhammawheel about waha… thera ( forget the full name).

1 Like
23

Possibly.

I will be not bothered by such wrong understanding.

2 Likes
24

Time will tells whether my is wrong understanding or yours is the wrong understanding.

Best of luck to your understanding.

25

Well, I appreciate your sharing here. It is okay.

The teachings are quite clear to me.

I wonder if you have read writings of modern monks such as Ven. Punnaji, these modern writings are quite different from what was preserved in the scriptures.

I can’t find in the sutta pitaka stated that way as above

“The Buddha defined rūpa as ALL those that can provide a sensory experience (viññāṇa.)”

Instead the Buddha said Rupa is characterized by being Ruppatīti (molested/deformed) as in Khajjanīyasutta.

See the definition is so different.

Another point I would like to make is: Viññāṇa isn’t sensory experience. It should be understood as consciousness.

The Buddha taught that when the few factors meet together, then there is an experience:

Eg: Eyes + visible object + eye consciousness come together, then there is contact. Once contacted, then this is what we called “seeing”.

The phrase “sensory experience” indicates the occurrence after seeing, which is quite misleading.

But after all these posts, I think we can go back to the OP topic.

1 Like
26

Saw this description and share it here for reading:

"Self-identity view (sakkaya ditthi)

Self-identity view is the self-identification view which mistakenly identifies with one of the five aggregates of the Psycho-physical complex of mind-matter (nama-rupa) which constitutes what is called an individual or personality, as “self”, “soul”, “I” or “me. The five aggregates of clinging are: matter (rupa), feeling (vedana), perception (sanna), mental formation (sankhara) and consciousness (vinnana). Self-identity view can be described as the most important of the fetters as it forms the basis for the other fetters and as such needs to be eliminated first on the path to liberation.

Sceptical doubt (vicikicca)

Doubt may arise in relation to the Buddha, Dhamma (Buddha’s teaching), Sangha (community of Buddhist monastics who are liberated or on the path of liberation) and the training that is required to be followed such as the morality (sila), concentration (samadhi) and wisdom (panna).

Attachment to mere rites and rituals (silabbata paramasa)

The Pali term Silabbata paramasa, “sila” meaning moral conduct, “bata” or “vata” meaning practice, observance or rites and “paramasa” meaning being attached to, refers to attachment to mere rites and rituals as a means of gaining liberation and enlightenment."

I have a strong feeling that the abandonment of three fetters is definitely achievable.

1 Like